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HOMILY 15. Then verily the first also had ordinances of divine service, and a worldly sanctuary. For there was a tabernacle

made, the first, wherein was both the candlestick, and the table, and the shewbread; which is called the Holy place. And after the second veil, the tabernacle which is called the Holiest of all, which had the golden censer, and the ark of the covenant overlaid round about with gold; wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the Cherubim of glory shadowing the mercy-seat; of which we cannot now speak particularly. 1. He showed from the priest, from the priesthood, from the covenant, that that [covenant] was to have an end; he shows it then also from the very fashion of the tabernacle. How? By speaking of a Holy place, and a Holy of Holies. The Holy place, then, is a symbol of the former period; for there all things are done by means of sacrifices; but the Holy of Holies, of this which is now present; and he calls the Holy of Holies heaven, and the same also is the veil of heaven, and the flesh entering into the inner part of the veil, that is, through the veil of His flesh. It is well to take up this passage from the beginning and explain it. What then does he say? Then verily the first. The first what? The covenant. Ordinances of divine service. What are ordinances? Symbols, or institutions. As if he said, It had them then, now it has them not. By this he shows that it has already yielded; for "then," he says, "it had." So that now, even if it stands, it is not. And a worldly sanctuary. He calls it worldly, because it was permitted for all to tread upon, and the place was manifest in the same house, where the priests stood, where the Jews, the proselytes, the Greeks, the Nazarenes. Since, then, it was accessible even to the Greeks, he calls it worldly; for the Jews were not the world. For there was a tabernacle made, he says, the first, which is called the Holy place; wherein was both the candlestick, and the table, and the shewbread. These are symbols of the world. And after the second veil. So there was not one veil, but there was also an outer veil. The tabernacle, which is called the Holy of Holies. See how everywhere he calls it a tabernacle from dwelling there. Which had, he says, the golden censer, and the ark of the covenant overlaid round about with gold; wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant. All these were solemn and splendid memorials of Jewish ingratitude. And the tables of the covenant. For he broke them. And the manna. For they murmured; and for this reason, to transmit the memory to their descendants, he commanded it to be laid up in the golden pot. And Aaron's rod that budded. For they rose up against him. Since, then, the Jews were both ungrateful and, though continually benefited, forgot, for this reason, by the lawgiver's command, they laid them up in the golden pot, and so transmitted the memo 63.118 ry to their descendants. And over it the Cherubim of glory shadowing the mercy-seat. What is Cherubim of glory? He means either the glorious ones, or those which are under God. And well does he extol these things in his discourse, that he may show those which come after to be greater. Of which, he says, we cannot now speak particularly. Here he hinted that these were not only the things seen, but that there were certain enigmas. Of which, he says, we cannot now speak particularly; perhaps as requiring a long discourse. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. That is, these things existed, but the Jews did not enjoy them themselves; for they did not see them. So that it was not for them more than for those whom it prefigured. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. Do you see the types already prefigured? For lest they should say, How one sacrifice?, and How did the high priest offer once?, he shows that it was so from the beginning; if indeed the most holy was one and the

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ΟΜΙΛΙΑ ΙΕʹ. Εἶχε μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας, τό τε ἅγιον κοσμικόν. Σκηνὴ

γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται ἅγια. Μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγο μένη Ἅγια ἁγίων, χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμ μένην πάντοθεν χρυσίῳ· ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης· ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης, κατασκιά ζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. αʹ. Ἔδειξεν ἀπὸ τοῦ ἱερέως, ἀπὸ τῆς ἱερωσύνης, ἀπὸ τῆς διαθήκης, ὅτι τέλος ἔμελλεν ἔχειν ἐκείνη· δείκνυσι λοιπὸν καὶ ἀπ' αὐτῆς τῆς σκηνῆς τοῦ σχήματος. Πῶς; Ἅγια λέγων, καὶ Ἅγια ἁγίων. Τὰ μὲν οὖνἅγια τοῦ προτέρου καιροῦ σύμβολά ἐστιν· ἐκεῖ γὰρ διὰ θυσιῶν πάντα γίνεται· τὰ δὲ Ἅγια τῶν ἁγίων, τούτου τοῦ νῦν ἐνεστῶτος· λέγει δὲ Ἅγια ἁγίων τὸν οὐρανὸν, τὸ αὐτὸ δὲ καὶ καταπέτασμα τοῦ οὐρανοῦ, καὶ τὴν σάρκα εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, τουτέστι, διὰ τοῦ καταπετάσματος τῆς σαρκὸς αὐτοῦ. Καλὸν δὲ ἄνωθεν τοῦτο τὸ χωρίον ἀναλαβόντας εἰπεῖν. Τί οὖν φησιν; Εἶχε μὲν οὖν καὶ ἡ πρώτη. Ἡ πρώτη τίς; Ἡ διαθήκη. ∆ικαιώματα λατρείας. Τί ἐστι, ∆ικαιώματα; Σύμβολα, ἢ θεσμούς· ὡσεὶ ἔλεγε, Τότε εἶχε, νῦν οὐκ ἔχει· δείκνυσιν ἤδη τούτῳ αὐτὴν ἐκκεχωρηκυῖαν· τότε γὰρ εἶχε, φησίν. Ὥστε νῦν, εἰ καὶ ἕστηκεν, οὐκ ἔστι. Τό τε ἅγιον κοσμικόν. Κοσμικὸν λέγει, ἐπειδὴ πᾶσιν ἠφίετο ἐπιβαίνειν, καὶ δῆλος ἦν ὁ τόπος ἐν τῷ αὐτῷ οἴκῳ, ἔνθα οἱ ἱερεῖς εἱστήκεσαν, ἔνθα οἱ Ἰουδαῖοι, οἱ προσήλυτοι, οἱ Ἕλληνες, οἱ Ναζωραῖοι. Ἐπεὶ οὖν καὶ Ἕλλησι βατὸν ἦν, κοσμικὸν αὐτὸ καλεῖ· οὐ γὰρ δὴ οἱ Ἰουδαῖοι ὁ κόσμος ἦσαν. Σκηνὴ γὰρ, φησὶ, κατεσκευάσθη ἡ πρώτη, ἥτις λέγεται ἅγια· ἐν ᾗ ἥ τε λυχνία, καὶ ἡ τράπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων. Ταῦτα σύμβολα τοῦ κόσμου. Μετὰ δὲ τὸ δεύτερον καταπέτασμα. Ἄρα οὐκ ἦν καταπέτασμα ἓν, ἀλλὰ καὶ ἔξω καταπέτασμα ἦν. Σκηνὴ, ἥτις λέγεται Ἅγια ἁγίων. Ὅρα πῶς πανταχοῦ σκηνὴν καλεῖ παρὰ τὸ σκηνοῦν ἐκεῖ. Χρυσοῦν ἔχουσα θυμιατήριον, φησὶ, καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ· ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης. Πάντα ταῦτα σεμνὰ ἦν καὶ λαμπρὰ τῆς Ἰουδαϊκῆς ἀγνωμοσύνης ὑπομνήματα. Καὶ αἱ πλάκες τῆς διαθήκης. Κατέαξε γὰρ αὐτάς· καὶ τὸ μάννα· ἐγόγγυσαν γάρ· καὶ διὰ τοῦτο εἰς ἐγγόνους παραπέμπων τὴν μνήμην, προσέταξεν εἰς τὴν στάμνον τὴν χρυσῆν ἀποτεθῆναι αὐτό. Καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα. Ἐπανέστησαν γάρ. Ἐπεὶ οὖν καὶ ἀχάριστοι ἦσαν οἱ Ἰουδαῖοι, καὶ εὐεργετούμενοι συνεχῶς ἐπελανθάνοντο, διὰ τοῦτο προστάξει τοῦ νομοθέτου εἰς τὴν στάμνον τὴν χρυσῆν ἀπέθεσαν αὐτὰ, καὶ οὕτως εἰς ἐγγόνους παρέπεμπον τὴν μνή 63.118 μην. Ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης κατασκιάζοντα τὸ ἱλαστήριον. Τί ἐστι Χερουβὶμ δόξης; Ἤτοι τὰ ἔνδοξα, ἢ τὰ ὑποκάτω τοῦ Θεοῦ φησι. Καλῶς δὲ καὶ ἐπαίρει ταῦτα τῷ λόγῳ, ἵνα δείξῃ μείζονα ὄντα τὰ μετὰ ταῦτα. Περὶ ὧν οὐκ ἔστι, φησὶ, νῦν λέγειν κατὰ μέρος. Ἐνταῦθα ᾐνίξατο, ὅτι οὐ ταῦτα ἦν μόνον τὰ ὁρώμενα, ἀλλὰ αἰνίγματά τινα ἦν. Περὶ ὧν οὐκ ἔστι, φησὶ, νῦν λέγειν κατὰ μέρος· ἴσως ὡς μακροῦ δεομένων λόγου. Τούτων δὲ οὕτω κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διαπαντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες. Τουτέστιν, ἦν μὲν ταῦτα, οὐκ ἀπέλαυον δὲ τούτων αὐτῶν οἱ Ἰουδαῖοι· οὐ γὰρ ἑώρων αὐτά. Ὥστε οὐκ ἐκείνοις μᾶλλον ἦν, ἢ οἷς προετυποῦτο. Εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεὺς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ, καὶ τῶν τοῦ λαοῦ ἀγνοημάτων. Ὁρᾷς ἤδη τοὺς τύπους προκαταβεβλημένους; Ἵνα γὰρ μὴ λέγωσιν, ὅτι πῶς μία θυσία, καὶ πῶς ὁ ἀρχιερεὺς ἅπαξ προσέφερε, δείκνυσιν αὐτὸ ἄνωθεν οὕτως ὄν· εἴ γε ἡ ἁγιωτέρα μία ἦν καὶ ἡ